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Moses said unto them, If ye will do this thing--with sincerity and zeal. go before the Lord to war--The phrase was used in allusion to the order of march in which the tribes of Reuben and Gad immediately preceded the ark (see on Num. 2:10-31), or to the passage over the Jordan, in which the ark stood in mid-channel, while all the tribes marched by in succession (Jos 3:4), of course including those of Reuben and Gad, so that, literally, they passed over before the Lord and before the rest of Israel (Jos 4:13). Perhaps, however, the phrase is used merely in a general sense to denote their marching on an expedition, the purpose of which was blessed with the presence, and destined to promote the glory, of God. The displeasure which Moses had felt on the first mention of their proposal had disappeared on the strength of their solemn assurances. But a lurking suspicion of their motives seems still to have been lingering in his mind--he continued to speak to them in an admonitory strain; and he concluded by warning them that in case of their failing to redeem their pledge, the judgments of an offended God would assuredly fall upon them. This emphatic caution against such an eventuality throws a strong doubt on the honesty of their first intentions; and yet, whether through the opposing attitude or the strong invectives of Moses they had been brought to a better state of mind, their final reply showed that now all was right.

Forty days the two armies lay encamped facing one another, each advantageously posted, but neither forward to engage. Either they were parleying and treating of an accommodation or they were waiting for recruits; and perhaps there were frequent skirmishes between small detached parties. All this while, twice a day, morning and evening, did the insulting champion appear in the field and repeat his challenge, his own heart growing more and more proud for his not being answered and the people of Israel more and more timorous, while God designed hereby to ripen him for destruction and to make Israel's deliverance the more illustrious. All this while David is keeping his father's sheep, but at the end of forty days Providence brings him to the field to win and wear the laurel which no other Israelite dares venture for. We have in these verses, I. The present state of his family. His father was old (Sa1 17:12): He went among men for an old man, was taken notice of for his great age, above what was usual at that time, and therefore was excused from pubic services, and went not in person to the wars, but sent his sons; he had the honours paid him that were due his age, his hoary head was a crown of glory to him. David's three elder brethren, who perhaps envied his place at the court, got their father to send for him home, and let them go to the camp, where they hoped to signalize themselves and eclipse him (Sa1 17:13, Sa1 17:14), while David himself was so far from being proud of the services he had done his prince, or ambitious of further preferment, that he not only returned from court to the obscurity of his father's house, but to care, and toil, and (as it proved, Sa1 17:34) the peril, of keeping his father's sheep. It was the praise of this humility that it came after he had the honour of a courtier, and the reward of it that it came before the honour of a conqueror. Before honour is humility. Now he had that opportunity of mediation and prayer, and other acts of devotion, which fitted him for what he was destined to more than all the military exercises of that inglorious camp could do. II. The orders his father gave him to go and visit his brethren in the camp. He did not himself ask leave to go, to satisfy his curiosity, or to gain experience and make observations; but his father sent him on a mean and homely errand, on which any of his servants might have gone. He must carry some bread and cheese to his brethren, ten loaves with some parched corn for themselves (Sa1 17:17) and ten cheeses (which, it seems, he thought too good for them) for a present to their colonel, Sa1 17:18. David must still be the drudge of the family, though he was to be the greatest ornament of it. He had not so much as an ass at command to carry his load, but must take it on his back, and yet run to the camp. Jesse, we thought, was privy to his being anointed, and yet industriously kept him thus mean and obscure, probably to hide him from the eye of suspicion and envy, knowing that he was anointed to a crown in reversion. He must observe how his brethren fared, whether they were not reduced to short allowance, now that the encampment continued so long, that, if need were, he might send them more provisions. And he must take their pledge, that is, if they had pawned any thing, he must redeem it; take notice of their company, so some observe, whom they associate with, and what sort of life they lead. Perhaps David, like Joseph, had formerly brought to his father their evil report, and now he sends him to enquire concerning their manners. See the care the pious parents about their children when they are abroad from them, especially in places of temptation; they are solicitous how they conduct themselves, and particularly what company they keep. Let children think of this, and conduct themselves accordingly, remembering that, when they are from under their parents' eye, they are still under God's eye. III. David's dutiful obedience to his father's command. His prudence and care made him be up early (Sa1 17:20), and yet not to leave his sheep without a keeper, so faithful was he in a few things and therefore the fitter to be made ruler over many things, and so well had he learnt to obey before he pretended to command. God's providence brought him to the camp very seasonably, when both sides had set the battle in array, and, as it should seem, were more likely to come to an engagement than they had yet been during all the forty days, Sa1 17:21. Both sides were now preparing to fight. Jesse little thought of sending his son to the army just at that critical juncture, but the wise God orders the time and all the circumstances of actions and affairs so as to serve his designs of securing the interests of Israel and advancing the men after his own heart. Now observe here, 1. How brisk and lively David was, Sa1 17:22. What articles he brought he honestly took care of, and left them with those that had the charge of the bag and baggage; but, though he had come a long journey with a great load, he ran into the army, to see what was doing there, and to pay his respects to his brethren. Seest thou a man thus diligent in his business, he is in the way of preferment, he shall stand before kings. 2. How bold and daring the Philistine was, Sa1 17:23. Now that the armies were drawn out into a line of battle he appeared first to renew his challenge, vainly imagining that he was in the eager chase of his own glory and triumph, whereas really he was but courting his own destruction. 3. How timorous and faint-hearted the men of Israel were. Though they had, for forty days together, been used to his haughty looks and threatening language, and, having seen no execution done by either, might have learned to despise both, yet, upon his approach, they fled from him and were greatly afraid, Sa1 17:24. One Philistine could never thus have chased 1000 Israelites, and put 10,000 to flight, unless their Rock, being treacherously forsaken by them, had justly sold them, and shut them up, Deu 32:30. 4. How high Saul bid for a champion. Though he was the tallest of all the men of Israel, and, if he had not been so, while he kept close to God might himself have safely taken up the gauntlet which this insolent Philistine threw down, yet, the Spirit of the Lord having departed from him, he durst not do it, nor press Jonathan to do it; but whoever will do it shall have as good preferment as he can give him, Sa1 17:25. If the hope of wealth and honour will prevail with any man to expose himself so far, it is proclaimed that the bold adventurer, if he come off, shall marry the king's daughter and have a good portion with her; but, as it should seem, whether he come off or no, his father's house shall be free in Israel, from all toll, tribute, custom, and services to the crown, or shall be ennobled and advanced to the peerage. 5. How much concerned David was to assert the honour of God and Israel against the impudent challenges of this champion. He asked what reward was promised to him that should slay this Philistine (Sa1 17:26), though he knew already, not because he was ambitious of the honour, but because he would have it taken notice of, and reported to Saul, how much he resented the indignity hereby done to Israel and Israel's God. He might have presumed so far upon his acquaintance and interest at court as to go himself to Saul to offer his service; but his modesty would not let him do this. It was one of his own rules, before it was one of his son's proverbs, Put not forth thyself in the presence of the king, and stand not in the place of great men (Pro 25:6); yet his zeal put him upon that method which he hoped would bring him into this great engagement. Two considerations, it seems, fired David with a holy indignation: - (1.) That the challenger was one that was uncircumcised, a stranger to God and out of covenant with him. (2.) That the challenged were the armies of the living God, devoted to him, employed by him and for him, so that the affronts offered to them reflected upon the living God himself, and that he could not bear. When therefore some had told him what was the reward proposed for killing the Philistine (Sa1 17:27) he asked others (Sa1 17:30), with the same resentment, which he expected would at length come to Saul's ear. 6. How he was brow-beaten and discouraged by his eldest brother Eliab, who, taking notice of his forwardness, fell into a passion upon it, and gave David very abusive language, Sa1 17:28. Consider this, (1.) As the fruit of Eliab's jealousy. He was the eldest brother, and David the youngest, and perhaps it had been customary with him (as it is with too many elder brothers) to trample upon him and take every occasion to chide him. But those who thus exalt themselves over their juniors may perhaps live to see themselves, by a righteous providence, abased, and those to whom they are abusive exalted. Time may come when the elder may serve the younger. But Eliab was now vexed that his younger brother should speak those bold words against the Philistine which he himself durst not say. He knew what honour David had already had in the court, and, if he should now get honour in the camp (from which he thought he had found means effectually to seclude him, Sa1 17:15), the glory of his elder brethren would be eclipsed and stained; and therefore (such is the nature of jealousy) he would rather that Goliath should triumph over Israel than that David should be the man that should triumph over him. Wrath is cruel and anger is outrageous, but who can stand before envy, especially the envy of a brother, the keenness of which Jacob, and Joseph, and David experienced? See Pro 18:19. It is very ill-favoured language that Eliab here gives him; not only unjust and unkind, but, at this time, basely ungrateful; for David was now sent by his father, as Joseph by his, on a kind of visit to his brethren. Eliab intended, in what he said, not only to grieve and discourage David himself, and quench that noble fire which he perceived glowing in his breast, but to represent him to those about him as an idle proud lad, not fit to be taken notice of. He gives them to understand that his business was only to keep sheep, and falsely insinuates that he was a careless unfaithful shepherd; though he had left his charge in good hands (Sa1 17:20), yet he must tauntingly be asked, With whom hast thou left those few sheep? Though he came down now to the camp in disobedience to his father and kindness to his brethren, and Eliab knew this, yet his coming is turned to his reproach: "Thou hast come down, not to do any service, but to gratify thy own curiosity, and only to look about thee;" and thence he will infer the pride and naughtiness of his heart, and pretends to know it as certainly as if he were in his bosom. David could appeal to God concerning his humility and sincerity (Psa 17:3; Psa 131:1) and at this time gave proofs of both, and yet could not escape this hard character from his own brother. See the folly, absurdity, and wickedness, of a proud and envious passion; how groundless its jealousies are, how unjust its censures, how unfair its representations, how bitter its invectives, and how indecent its language. God, by his grace, keep us from such a spirit! (2.) As a trial of David's meekness, patience and constancy. A short trial it was, and he approved himself well in it; for, [1.] He bore the provocation with admirable temper (Sa1 17:29): "What have I now done? What fault have I committed, for which I should thus be chidden? Is there not a cause for my coming to the camp, when my father sent me? Is there not a cause for my resenting the injury done to Israel's honour by Goliath's challenges?" He had right and reason on his side, and knew it, and therefore did not render railing for railing, but with a soft answer turned away his brother's wrath. This conquest of his own passion was in some respects more honourable than his conquest of Goliath. He that hath rule over his own spirit is better than the mighty. It was no time for David to quarrel with his brother when the Philistines were upon them. The more threatening the church's enemies are the more forbearing her friends should be with one another. [2.] He broke through the discouragement with admirable resolution. He would not be driven off from his thoughts of engaging the Philistine by the ill-will of his brother. Those that undertake great and public services must not think it strange if they be discountenanced and opposed by those from whom they had reason to expect support and assistance; but must humbly go on with their work, in the face not only of their enemies' threats, but of their friends' slights and suspicions.

the Philistine said . . . said David to the Philistine--When the two champions met, they generally made each of them a speech, and sometimes recited some verses, filled with allusions and epithets of the most opprobrious kind, hurling contempt and defiance at one another. This kind of abusive dialogue is common among the Arab combatants still. David's speech, however, presents a striking contrast to the usual strain of these invectives. It was full of pious trust, and to God he ascribed all the glory of the triumph he anticipated.

on the morrow, which was the second day of the month--The time of the moon's appearance being uncertain--whether at midday, in the evening, or at midnight, the festival was extended over two days. Custom, not the law, had introduced this. Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse--The question was asked, as it were, casually, and with as great an air of indifference as he could assume. And Jonathan having replied that David had asked and obtained his permission to attend a family anniversary at Beth-lehem [Act 20:28-29], the pent-up passions of the king burst out in a most violent storm of rage and invective against his son.

Abijah stood up upon Mount Zemaraim--He had entered the enemy's territory and was encamped on an eminence near Beth-el (Jos 18:22). Jeroboam's army lay at the foot of the hill, and as a pitched battle was expected, Abijah, according to the singular usage of ancient times, harangued the enemy. The speakers in such circumstances, while always extolling their own merits, poured out torrents of invective and virulent abuse upon the adversary. So did Abijah. He dwelt on the divine right of the house of David to the throne; and sinking all reference to the heaven-condemned offenses of Solomon and the divine appointment of Jeroboam, as well as the divine sanction of the separation, he upbraided Jeroboam as a usurper, and his subjects as rebels, who took advantage of the youth and inexperience of Rehoboam. Then contrasting the religious state of the two kingdoms, he drew a black picture of the impious innovations and gross idolatry introduced by Jeroboam, with his expulsion and impoverishment (Ch2 11:14) of the Levites. He dwelt with reasonable pride on the pure and regular observance of the ancient institutions of Moses in his own dominion [Ch2 13:11] and concluded with this emphatic appeal: "O children of Israel, fight ye not against Jehovah, the God of your fathers, for ye shall not prosper."

David, in these verses, discovers, I. A very great affection to God and his favour; for, in the time of trouble, that which he complains of most feelingly is God's withdrawing his gracious presence (Psa 10:1): "Why standest thou afar off, as one unconcerned in the indignities done to thy name and the injuries done to the people?" Note, God's withdrawings are very grievous to his people at any time, but especially in times of trouble. Outward deliverance is afar off and is hidden from us, and then we think God is afar off and we therefore want inward comfort; but that is our own fault; it is because we judge by outward appearance; we stand afar off from God by our unbelief, and then we complain that God stands afar off from us. II. A very great indignation against sin, the sins that made the times perilous, Ti2 3:1. he beholds the transgressors and is grieved, is amazed, and brings to his heavenly Father their evil report, not in a way of vain-glory, boasting before God that he was not as these publicans (Luk 18:11), much less venting any personal resentments, piques, or passions, of his own; but as one that laid to he art that which is offensive to God and all good men, and earnestly desired a reformation of manners. passionate and satirical invectives against bad men do more hurt than good; if we will speak of their badness, let it be to God in prayer, for he alone can make them better. This long representation of the wickedness of the wicked is here summed up in the first words of it (Psa 10:2), The wicked in his pride doth persecute the poor, where two things are laid to their charge, pride and persecution, the former the cause of the latter. Proud men will have all about them to be of their mind, of their religion, to say as they say, to submit to their dominion, and acquiesce in their dictates; and those that either eclipse them or will not yield to them they malign and hate with an inveterate hatred. Tyranny, both in state and church, owes its origin to pride. The psalmist, having begun this description, presently inserts a short prayer, a prayer in a parenthesis, which is an advantage and no prejudice to the sense: Let them be taken, as proud people often are, in the devices that they have imagined, Psa 10:2. Let their counsels be turned headlong, and let them fall headlong by them. These two heads of the charge are here enlarged upon. 1. They are proud, very proud, and extremely conceited of themselves; justly therefore did he wonder that God did not speedily appear against them, for he hates pride, and resists the proud. (1.) The sinner proudly glories in his power and success. He boasts of his heart's desire, boasts that he can do what he pleases (as if God himself could not control him) and that he has all he wished for and has carried his point. Ephraim said, I have become rich, I have found me out substance, Hos 12:8. "Now, Lord, is it for thy glory to suffer a sinful man thus to pretend to the sovereignty and felicity of a God?" (2.) He proudly contradicts the judgment of God, which, we are sure, is according to truth; for he blesses the covetous, whom the Lord abhors. See how God and men differ in their sentiments of persons: God abhors covetous worldlings, who make money their God and idolize is; he looks upon them as his enemies, and will have no communion with them. The friendship of the world is enmity to God. But proud persecutors bless them, and approve their sayings, Psa 49:13. They applaud those as wise whom God pronounces foolish (Luk 12:20); they justify those as innocent whom God condemns as deeply guilty before him; and they admire those as happy, in having their portion in this life, whom God declares, upon that account, truly miserable. Thou, in thy lifetime, receivedst thy good things. (3.) He proudly casts off the thoughts of God, and all dependence upon him and devotion to him (Psa 10:4): The wicked, through the pride of his countenance, that pride of his heart which appears in his very countenance (Pro 6:17), will not seek after God, nor entertain the thoughts of him. God is not in all his thoughts, not in any of them. All his thoughts are that there is not God. See here, [1.] The nature of impiety and irreligion; it is not seeking after God and not having him in our thoughts. There is no enquiry made after him (Job 35:10, Jer 2:6), no desire towards him, no communion with him, but a secret wish to have no dependence upon him and not to be beholden to him. Wicked people will not seek after God (that is, will not call upon him); they live without prayer, and that is living without God. They have many thoughts, many projects and devices, but no eye to God in any of them, no submission to his will nor aim at his glory. [2.] The cause of this impiety and irreligion; and that is pride. Men will not seek after God because they think they have no need of him, their own hands are sufficient for them; they think it a thing below them to be religious, because religious people are few, and mean, and despised, and the restraints of religion will be a disparagement to them. (4.) He proudly makes light of God's commandments and judgments (Psa 10:5): His wings are always grievous; he is very daring and resolute in his sinful courses; he will have his way, though ever so tiresome to himself and vexatious to others; he travails with pain in his wicked courses, and yet his pride makes him wilful and obstinate in them. God's judgments (what he commands and what he threatens for the breach of his commands) are far above out of his sight; he is not sensible of his duty by the law of God nor of his danger by the wrath and curse of God. Tell him of God's authority over him, he turns it off with this, that he never saw God and therefore does not know that there is a God, he is in the height of heaven, and quae supra nos nihil ad nos - we have nothing to do with things above us. Tell him of God's judgments which will be executed upon those that go on still in their trespasses, and he will not be convinced that there is any reality in them; they are far above out of his sight, and therefore he thinks they are mere bugbears. (5.) He proudly despises all his enemies, and looks upon them with the utmost disdain; he puffs at those whom God is preparing to be a scourge and ruin to him, as if he could baffle them all, and was able to make his part good with them. But, as it is impolitic to despise an enemy, so it is impious to despise any instrument of God's wrath. (6.) He proudly sets trouble at defiance and is confident of the continuance of his own prosperity (Psa 10:6): He hath said in his heart, and pleased himself with the thought, I shall not be moved, my goods are laid up for many years, and I shall never be in adversity; like Babylon, that said, I shall be a lady for ever, Isa 47:7; Rev 18:7. Those are nearest ruin who thus set it furthest from them. 2. They are persecutors, cruel persecutors. For the gratifying of their pride and covetousness, and in opposition to God and religion, they are very oppressive to all within their reach. Observe, concerning these persecutors, (1.) That they are very bitter and malicious (Psa 10:7): His mouth is full of cursing. Those he cannot do a real mischief to, yet he will spit his venom at, and breathe out the slaughter which he cannot execute. Thus have God's faithful worshippers been anathematized and cursed, with bell, book, and candle. Where there is a heart full of malice there is commonly a mouth full of curses. (2.) They are very false and treacherous. There is mischief designed, but it is hidden under the tongue, not to be discerned, for his mouth is full of deceit and vanity. He has learned of the devil to deceive, and so to destroy; with this his hatred is covered, Pro 26:26. He cares not what lies he tells, not what oaths he breaks, nor what arts of dissimulation he uses, to compass his ends. (3.) That they are very cunning and crafty in carrying on their designs. They have ways and means to concert what they intend, that they may the more effectually accomplish it. Like Esau, that cunning hunter, he sits in the lurking places, in the secret places, and his eyes are privily set to do mischief (Psa 10:8), not because he is ashamed of what he does (if he blushed, there were some hopes he would repent), not because he is afraid of the wrath of God, for he imagines God will never call him to an account (Psa 10:11), but because he is afraid lest the discovery of his designs should be the breaking of them. Perhaps it refers particularly to robbers and highwaymen, who lie in wait for honest travellers, to make a prey of them and what they have. (4.) That they are very cruel and barbarous. Their malice is against the innocent, who never provoked them - against the poor, who cannot resist them and over whom it will be no glory to triumph. Those are perfectly lost to all honesty and honour against whose mischievous designs neither innocence nor poverty will be any man's security. Those that have power ought to protect the innocent and provide for the poor; yet these will be the destroyers of those whose guardians they ought to be. And what do they aim at? It is to catch the poor, and draw them into their net, that is, get them into their power, not to strip them only, but to murder them. They hunt for the precious life. It is God's poor people that they are persecuting, against whom they bear a mortal hatred for his sake whose they are and whose image they bear, and therefore they lie in wait to murder them: He lies in wait as a lion that thirsts after blood, and feeds with pleasure upon the prey. The devil, whose agent he is, is compared to a roaring lion that seeks not what, but whom, he may devour. (5.) That they are base and hypocritical (Psa 10:10): He crouches and humbles himself, as beasts of prey do, that they may get their prey within their reach. This intimates that the sordid spirits of persecutors and oppressors will stoop to any thing, though ever so mean, for the compassing of their wicked designs; witness the scandalous practices of Saul when he hunted David. It intimates, likewise, that they cover their malicious designs with the pretence of meekness and humility, and kindness to those they design the greatest mischief to; they seem to humble themselves to take cognizance of the poor, and concern themselves in their concernments, when it is in order to make them fall, to make a prey of them. (6.) That they are very impious and atheistical, Psa 10:11. They could not thus break through all the laws of justice and goodness towards man if they had not first shaken off all sense of religion, and risen up in rebellion against the light of its most sacred and self-evident principles: He hath said in his heart, God has forgotten. When his own conscience rebuked him with the consequences of it, and asked how he would answer it to the righteous Judge of heaven and earth, he turned it off with this, God has forsaken the earth, Eze 8:12; Eze 9:9. This is a blasphemous reproach, [1.] Upon God's omniscience and providence, as if he could not, or did not, see what men do in this lower world. [2.] Upon his holiness and the rectitude of his nature, as if, though he did see, yet he did not dislike, but was willing to connive at, the most unnatural and inhuman villanies. [3.] Upon his justice and the equity of his government, as if, though he did see and dislike the wickedness of the wicked, yet he would never reckon with them, nor punish them for it, either because he could not or durst not, or because he was not inclined to do so. Let those that suffer by proud oppressors hope that God will, in due time, appear for them; for those that are abusive to them are abusive to God Almighty too. In singing this psalm and praying it over, we should have our hearts much affected with a holy indignation at the wickedness of the oppressors, a tender compassion of the miseries of the oppressed, and a pious zeal for the glory and honour of God, with a firm belief that he will, in due time, give redress to the injured and reckon with the injurious.

We may observe here, 1. That the best way to baffle the malicious designs of our enemies against us is to be driven by them to God and to our duty and so to fetch meat out of the eater. Rabshakeh intended to frighten Hezekiah from the Lord, but it proves that he frightens him to the Lord. The wind, instead of forcing the traveller's coat from him, makes him wrap it the closer about him. The more Rabshakeh reproaches God the more Hezekiah studies to honour him, by rending his clothes for the dishonour done to him and attending in his sanctuary to know his mind. 2. That it well becomes great men to desire the prayers of good men and good ministers. Hezekiah sent messengers, and honourable ones, those of the first rank, to Isaiah, to desire his prayers, remembering how much his prophecies of late had plainly looked towards the events of the present day, in dependence upon which, it is probable, he doubted not but that the issue would be comfortable, yet he would have it to be so in answer to prayer: This is a day of trouble, therefore let it be a day of prayer. 3. When we are most at a plunge we should be most earnest in prayer: Now that the children are brought to the birth, but there is not strength to bring forth, now let prayer come, and help at a dead lift. When pains are most strong let prayers be most lively; and, when we meet with the greatest difficulties, then is a time to stir up not ourselves only, but others also, to take hold on God. Prayer is the midwife of mercy, that helps to bring it forth. 4. It is an encouragement to pray though we have but some hopes of mercy (Isa 37:4): It may be the Lord thy God will hear; who knows but he will return and repent? The it may be of the prospect of the haven of blessings should quicken us with double diligence to ply the oar of prayer. 5. When there is a remnant left, and but a remnant, it concerns us to lift up a prayer for that remnant, Isa 37:4. The prayer that reaches heaven must be lifted up by a strong faith, earnest desires, and a direct intention to the glory of God, all which should be quickened when we come to the last stake. 6. Those that have made God their enemy we have no reason to be afraid of, for they are marked for ruin; and, though they may hiss, they cannot hurt. Rabshakeh has blasphemed God, and therefore let not Hezekiah be afraid of him, Isa 37:6. He has made God a party to the cause by his invectives, and therefore judgment will certainly be given against him. God will certainly plead his own cause. 7. Sinners' fears are but prefaces to their falls. He shall hear the rumour of the slaughter of his army, which shall oblige him to retire to his own land, and there he shall be slain, Isa 37:7. The terrors that pursue him shall bring him at last to the king of terrors, Job 18:11, Job 18:14. The curses that come upon sinners shall overtake them.

Here are, I. Blessings promised to Jerusalem, the gospel-Jerusalem, in the day of the Messiah, and to all the earth, by virtue of the blessings poured out on Jerusalem, especially to the land of Israel. 1. Jerusalem shall be a spring of living waters to the world; it was made so when there the Spirit was poured out upon the apostles, and thence the word of the Lord diffused itself to the nations about (Zac 14:8): Living waters shall go out from Jerusalem; for there they began, and thence those set out who were to preach repentance and remission of sins unto all nations, Luk 24:47. Note, Where the gospel goes, and the graces of God's Spirit go along with it, there living waters go; those streams that make glad the city of our God make glad the country also, and make it like paradise, like the garden of the Lord, which was well watered. It was the honour of Jerusalem that thence the word of the Lord went forth (Isa 2:3); and thus far, even in its worst and most degenerate age, for old acquaintance-sake, it was made a blessing, and to be so is to be blessed. Half of these waters shall go towards the former sea and half towards the hinder sea, as all rivers bend their course towards some sea or other, some eastward, others westward. The gospel shall spread into all parts of the world, into some that lie remote from Jerusalem one way and others that lie as far off another way; for the dominion of the Redeemer, which was thereby to be set up, must be from sea to sea (Psa 72:8), and the earth must be full of the knowledge of the Lord, as the waters cover the sea, and as the waters that in various channels run to the sea. The knowledge of God shall diffuse itself, (1.) Every way. These living waters shall produce both eastern churches and western churches, that shall each of them in its turn be illustrious. (2.) Every day: In summer and in winter it shall be. Note, Those who are employed in spreading the gospel may find themselves work both winter and summer, and are to serve the Lord therein at all seasons, Act 20:18. And such a divine power goes along with these living waters that they shall not be dried up, nor the course of them be obstructed, either by the droughts in summer or by the frosts in winter. 2. The kingdom of God among men shall be a universal and united kingdom, Zac 14:9. (1.) It shall be a universal kingdom: The Lord shall be King over all the earth. He is, and ever was, so of right, and in the sovereign disposals of his providence his kingdom does rule over all and none are exempt from his jurisdiction; but it is here promised that he shall be so by actual possession of the hearts of his subjects; he shall be acknowledged King by all in all places; his authority shall be owned and submitted to, and allegiance sworn to him. This will have its accomplishment with that word (Rev 11:15), The kingdoms of this world have become the kingdoms of our Lord and of his Christ. (2.) It shall be a united kingdom: There shall be one Lord, and his name one. All shall worship one God only, and not idols, and shall be unanimous in the worship of him. All false gods shall be abandoned, and all false ways of worship abolished; and as God shall be the centre of their unity, in whom they shall all meet, so the scripture shall be the rule of their unity, by which they shall all walk. 3. The land of Judea, and Jerusalem, its mother-city, shall be repaired and replenished, and taken under the special protection of Heaven, Zac 14:10, Zac 14:11. Some think this denotes particular favour to the people of the Jews, and points at their conversion and restoration in the latter days; but it is rather to be understood figuratively of the gospel-church, typified by Judah and Jerusalem, and it signifies the abundant graces with which the church shall be crowned, and the fruitfulness of its members, and the vast numbers of them. (1.) The church shall be like a fruitful country, abounding in all the rich products of the soil. The whole land of Judea, which is naturally uneven and hilly, shall be turned as a plain; it shall become a smooth level valley, from Geba, or Gibeah, its utmost border north, to Rimmon, which lay south of Jerusalem and was the utmost southern limit of Judea. The gospel of Christ, where it comes in its power, levels the ground; mountains and hills are brought low by it, that the Lord alone may be exalted. (2.) It shall be like a populous city. As the holy land shall be levelled, so the holy city shall be peopled, shall be rebuilt and replenished. Jerusalem shall be lifted up out of its low estate, shall be raised out of its ruins; when the land is turned as a plain, and not only the mount of Olives removed (Zac 14:4), but other mountains too, then Jerusalem shall be lifted up, that is, shall appear the more conspicuous; she shall be inhabited in her place, even in Jerusalem, Zac 12:6. The whole city shall be inhabited in the utmost extent of it, and no part of it left to lie waste. The utmost limits of it are here mentioned, between which there shall be no ground lost, but all built upon, from Benjamin's-gate north-east to the corner-gate north-west, and from the tower of Hananeel in the south to the king's wine-presses in the north; when the churches of Christ in all places are replenished with great numbers of holy, humble, serious Christians, and many such are daily added to it, then this promise is fulfilled. (3.) This country and this city shall both be safe, both the meat in the country and the mouths in the city: Those that dwell in it shall dwell securely, and there shall be none to make them afraid; there shall be no more of that utter destruction that has laid both town and country waste, no more anathema (as some read it), no more cutting off, no more curse, or separation from God to evil, no more such desolating judgments as you have been groaning under, but Jerusalem shall be safely inhabited; there shall be no danger, nor any apprehension of it; neither shall its friends be fearful to disquiet themselves nor its enemies formidable to disquiet them. That promise of Christ explains this - that the gates of hell shall not prevail against the church; and so do the holy security and serenity of mind which believers enjoy in relying on the divine protection. II. Here are judgments threatened against the enemies of the church, that have fought, or do fight, against Jerusalem; and the threatening of these judgments is in order to the preservation of the church in safety. Men that read and hear of these plagues will be afraid of fighting against Jerusalem, much more when these threatenings are fulfilled in some will others hear and fear. Those that fight against the city of God, and his people, will be found fighting against God, against whom none ever hardened his heart and prospered (Zac 14:12): This shall be the plague wherewith the Lord will smite all the people that have fought against Jerusalem; whoever they are, God will punish them for the affront done to him, and avenge Jerusalem upon them. 1. They shall waste away under grievous and languishing diseases: Their flesh shall consume away, and they shall be miserably emaciated, even while they stand on their feet, so that they shall be walking skeletons; nothing shall remain but skin and bones. The flesh which they pampered and indulged, and made provision for, when they were fed to the full with the spoils of God's people, shall now consume away, that it cannot be seen, and the bones that were not seen shall stick out, Job 33:21. They keep their feet, and hope to keep their ground, crawling about as long as they can; but they must yield at last. The organs of sight, the outlets of sin, their eyes, shall consume away in their holes, shall sink into their heads or perhaps start out of them; their envious malicious, adulterous eyes, the eyes they had so often fed with spectacles of misery, these shall consume, which shall make not only their countenances ghastly, but their lives wretched. The organs of speech, the outlets of sin, their tongue, shall consume away in their mouth, whereby God will reckon with them for all their blasphemies against himself and invectives against his people. Thus their own tongues shall fall upon them, and their punishment shall be legible in their sin, as his was whose tongue was tormented in hell-flames. Thus Antiochus and Herod consumed away. 2. They shall be dashed in pieces one against another (Zac 14:13): A great tumult from the Lord shall be among them. But are tumults from the Lord, who is the God of order, and not of confusion? As they are the sin of those that raise them they are not from the Lord, but from the wicked one, and from men's own lusts; but, as they are the punishment of those that suffer by them, they are from the Lord, who serves his own purposes, and carries on his intentions, by the sins, and follies, and restless spirits, of men. It is of themselves that they bite and devour one another, but it is of the Lord, the righteous Judge, that thus they are consumed one of another (Gal 5:15); as Ahab was deceived by a lying spirit from the Lord, so Abimelech and the men of Shechem were divided, and so destroyed, by an evil spirit from the Lord, Jdg 9:23. Note, Those that are confederate and combined against the church will justly be separated, and set against one another; and their tumults raised against God will be avenged in tumults among themselves. And they shall lay hold every one on the hand of his neighbour, to hold him from striking, or to bind him as his prisoner; nay, his hand shall rise up against the hand of his neighbour, to strike and wound him. Note, Those that aim to destroy the church are often made to destroy one another; and every man's sword is sometimes set against his fellow, by him whose sword they all are. Some think this was fulfilled in the factions and dissensions that were among the Jews, when the Romans were destroying them all; for they had fought against the spiritual Jerusalem, the gospel-church; and to that well enough agrees Zac 14:14, Thou also, O Judah! shalt fight against Jerusalem; the Jewish nation shall be ruined by itself, shall die by its own hands; the city and country shall be at war with each other, and so both shall be destroyed. Suis et ipsa Roma viribus ruit - Rome was urged into ruin by its very strength. 3. The plunder of their camp shall greatly enrich the people of God, or the spoils of their country (Zac 14:14): Judah also shall eat at Jerusalem (so one learned interpreter reads it); people shall come from all parts to share in the prey; as when Sennacherib's army was routed before Jerusalem there was the prey of a great spoil divided (Isa 33:23), so it shall be now; the wealth of all the heathen round about, that had spoiled Jerusalem, shall be gathered together, gold, and silver, and apparel, in great abundance, that an equal dividend may be made among all the parties entitled to a share of the prize. Note, The wealth of the sinner is often laid up for the just, and the Israel of God enriched with the spoil of the Egyptians. 4. The very cattle shall share in the plague with which the enemies of God's church shall be cut off, as they did in divers of the plagues of Egypt (Zac 14:15): All the beasts that shall be in the tents of these wicked men, when God comes to contend with them, shall perish with them, not only beasts used in war, as the horse, but those used for travel, or in the plough, as the mule, the camel, and the ass. Note, The inferior creatures often suffer for the sin of man and in his plagues. Thus God will show his indignation against sin, and will make the creature that is thus subject to vanity groan to be delivered into the glorious liberty of the children of God, Rom 8:21, Rom 8:22.

We must suppose that Lysias, the chief captain, when he had sent away Paul to Caesarea, gave notice to the chief priests, and others that had appeared against Paul, that if they had any thing to accuse him of they must follow him to Caesarea, and there they would find him, and a judge ready to hear them - thinking, perhaps, they would not have given themselves so much trouble; but what will not malice do? I. We have here the cause followed against Paul, and it is vigorously carried on. 1. Here is no time lost, for they are ready for a hearing after five days; all other business is laid aside immediately, to prosecute Paul; so intent are evil men to do evil! Some reckon these five days from Paul's being first seized, and with most probability, for he says here (Act 24:11) that it was but twelve days since he came up to Jerusalem, and he had spent seven in his purifying the temple, so that these five must be reckoned from the last of those. 2. Those who had been his judges do themselves appear here as his prosecutors. Ananias himself the high priest, who had sat to judge him, now stands to inform against him. One would wonder, (1.) That he should thus disparage himself, and forget the dignity of his place. She the high priest turn informer, and leave all his business in the temple at Jerusalem, to go to be called as a prosecutor in Herod's judgment-hall? Justly did God make the priests contemptible and base, when they made themselves so, Mal 2:9. (2.) That he should thus discover himself and his enmity against Paul!. If men of the first rank have a malice against any, they think it policy to employ others against them, and to play least in sight themselves, because of the odium that commonly attends it; but Ananias is not shamed to own himself a sworn enemy to Paul. The elders attended him, to signify their concurrence with him, and to invigorate the prosecution; for they could not find any attorneys or solicitors that would follow it with so much violence as they desired. The pains that evil men take in an evil matter, their contrivances, their condescensions, and their unwearied industry, should shame us out of our coldness and backwardness, and out indifference in that which is good. II. We have here the cause pleaded against Paul. The prosecutors brought with them a certain orator named Tertullus, a Roman, skilled in the Roman law and language, and therefore fittest to be employed in a cause before the Roman governor, and most likely to gain favour. The high priest, and elders, though they had their own hearts spiteful enough, did not think their own tongues sharp enough, and therefore retained Tertullus, who probably was noted for a satirical wit, to be of counsel for them; and, no doubt, they gave him a good fee, probably out of the treasury of the temple, which they had the command of, it being a cause wherein the church was concerned and which therefore must not be starved. Paul is set to the bas before Felix the governor: He was called forth, Act 24:2. Tertullus's business is, on the behalf of the prosecutors, to open the information against him, and he is a man that will say any thing for his fee; mercenary tongues will do so. No cause so unjust but can find advocates to plead it; and yet we hope many advocates are so just as not knowingly to patronise an unrighteous cause, but Tertullus was none of these: his speech (or at least an abstract of it, for it appears, by Tully's orations, that the Roman lawyers, on such occasions, used to make long harangues) is here reported, and it is made up of flattery and falsehood; it calls evil good, and good evil. 1. One of the worst of men is here applauded as one of the best of benefactors, only because he was the judge. Felix is represented by the historians of his own nation, as well as by Josephus the Jew, as a very bad man, who, depending upon his interest in the court, allowed himself in all manner of wickedness, was a great oppressor, very cruel, and very covetous, patronising and protecting assassins. - Joseph. Antiq. 20.162-165. And yet Tertullus here, in the name of the high priest and elders, and probably by particular directions from them and according to the instructions of his breviate, compliments him, and extols him to the sky, as if he were so good a magistrate as never was the like: and this comes the worse from the high priest and the elders, because he had given a late instance of his enmity to their order; for Jonathan the high priest, or one of the chief priests, having offended him by too free an invective against the tyranny of his government, he had him murdered by some villains whom he hired for that purpose who afterwards did the like for others, as they were hired: Cujus facinoris quia nemo ultor extitit, invitati hac licentia sicarii multos confodiebant, alios propter privatas inimicitias, alios conducti pecunia, etiam in ipso templo - No one being found to punish such enormous wickedness, the assassins, encouraged by this impunity, stabbed several persons, some from personal malice, some for hire, and that even in the temple itself. An yet, to engage him to gratify their malice against Paul, and to return them that kindness for their kindness in overlooking all this, they magnify him as the greatest blessing to their church and nation that ever came among them. (1.) They are very ready to own it (Act 24:2): "By thee we, of the church, enjoy great quietness, and we look upon thee as our patron and protector, and very worthy deeds are done, from time to time, to the whole nation of the Jews, by thy providence - thy wisdom, and care, and vigilance." To give him his due, he had been instrumental to suppress the insurrection of that Egyptian of whom the chief captain spoke (Act 21:38); but will the praise of that screen him from the just reproach of his tyranny and oppression afterwards? See here, [1.] The unhappiness of great men, and a great unhappiness it is, to have their services magnified beyond measure, and never to be faithfully told of their faults; and hereby they are hardened and encouraged in evil. [2.] The policy of bad men, by flattering princes in what they do amiss to draw them in to do worse. The bishops of Rome got themselves confirmed in their exorbitant church power, and have been assisted in persecuting the servants of Christ, by flattering and caressing usurpers and tyrants, and so making them the tools of their malice, as the high priest, by his compliments, designed to make Felix here. (2.) They promise to retain a grateful sense of it (Act 24:3): "We accept it always, and in all places, every where and at all times we embrace it, we admire it, most noble Felix, with all thankfulness. We will be ready, upon any occasion, to witness for thee, that thou art a wise and good governor, and very serviceable to the country." And, if it had been true that he was such a governor, it had been just that they should thus accept his good offices with all thankfulness. The benefits which we enjoy by government, especially by the administration of wise and good governors, are what we ought to be thankful for, both to God and man. This is part of the honour due to magistrates, to acknowledge the quietness we enjoy under their protection, and the worthy deeds done by their prudence. (3.) They therefore expect his favour in this cause, Act 24:4. They pretend a great care not to intrench upon his time: We will not be further tedious to thee; and yet to be very confident of his patience: I pray thee that thou wouldest hear us of thy clemency a few words. All this address is only ad captandam benefolentia - To induce him to give countenance to their cause; and they were so conscious to themselves that it would soon appear to have more malice than matter in it that they found it necessary thus to insinuate themselves into his favour. Every body knew that the high priest and the elders were enemies to the Roman government, and were uneasy under all the marks of that yoke, and therefore, in their hearts, hated Felix; and yet, to gain their ends against Paul, they, by their counsel, show him all this respect, as they did to Pilate and Caesar when they were persecuting our Saviour. Princes cannot always judge of the affections of their people by their applauses; flattery is one thing, and true loyalty is another. 2. One of the best of men is here accused as one of the worst of malefactors, only because he was the prisoner. After a flourish of flattery, in which you cannot see matter for words, he comes to his business, and it is to inform his excellency concerning the prisoner at the bar; and this part of his discourse is as nauseous for its raillery as the former part is for its flattery. I pity the man, and believe he has no malice against Paul, nor does he think as he speaks in calumniating him, any more than he did in courting Felix; but, a I cannot but be sorry that a man of wit and sense should have such a saleable tongue (as one calls it), so I cannot but be angry at those dignified men that had such malicious hearts as to put such words into his mouth. Two things Tertullus here complains of to Felix, in the name of the high priest and the elders: - (1.) That the peace of the nation was disturbed by Paul. They could not have baited Christ's disciples if they had not first dressed them up in the skins of wild beasts, nor have given them as they did the vilest of treatment if they had not first represented them as the vilest of men, though the characters they gave of them were absolutely false and there was not the least colour nor foundation for them. Innocence, may excellence and usefulness, are no fence against calumny, no, nor against the impressions of calumny upon the minds both of magistrates and multitudes to excite their fury and jealousy; for, be the representation ever so unjust, when it is enforced, as here it was, with gravity and pretence of sanctity, and with assurance and noise, something will stick. The old charge against God's prophets was that they were the troublers of the land, and against God's Jerusalem that it was a rebellious city, hurtful to kings and provinces (Ezr 4:15, Ezr 4:19), and against our Lord Jesus that he perverted the nation, and forbade to give tribute to Caesar. It is the very same against Paul here; and, though utterly false, is averred with all the confidence imaginable. They do not say, "We suspect him to be a dangerous man, and have taken him up upon that suspicion;" but, as if the thing were past dispute, "We have found him to be so; we have often and long found him so;" as if he were a traitor and rebel already convicted. And yet, after all, there is not a word of truth in this representation; but, if Paul's just character be enquired into, it will be found directly the reverse of this. [1.] Paul was a useful man, and a great blessing to his country, a man of exemplary candour and goodness, blessing to all, and provoking to none; and yet he is here called a pestilent fellow (Act 24:5): "We have found him, loimon - pestem - the plague of the nation, a walking pestilence, which supposes him to be a man of a turbulent spirit, malicious and ill-natured, and one that threw all things in disorder wherever he came." They would have it thought that he had dome a more mischief in his time than a plague could do, - that the mischief he did was spreading and infectious, and that he made others as mischievous as himself, - that it was of as fatal consequence as the plague is, killing and destroying, and laying all waste, - that it was as much to be dreaded and guarded against as a plague is. Many a good sermon he had preached, and many a good work he had done, and for these he is called a pestilent fellow. [2.] Paul was a peace-maker, was a preacher of that gospel which has a direct tendency to slay all enmities, and to establish true and lasting peace; he lived peaceably and quietly himself, and taught others to do so too, and yet is here represented as a mover of sedition among all the Jews throughout all the world. The Jews were disaffected to the Roman government; those of them that were most bigoted were the most so. This Felix knew, and had therefore a watchful eye upon them. Now they would fain make him believe that this Paul was the man that made them so, whereas they themselves were the men that sowed the seeds of faction and sedition among them: and they knew it; and the reason why they hated Christ and his religion was because he did not go about to head them in a opposition to the Romans. The Jews were every where much set against Paul, and stirred up the people to clamour against him; they moved sedition in all places where he came, and then cast the blame unjustly upon him as if he had been the mover of the sedition; as Nero not long after set Rome on fire, and then said the Christians did it. [3.] Paul was a man of catholic charity, who did not affect to be singular, but made himself the servant of all for their good; and yet he is here charged as being a ringleader of the sect of the Nazarenes, a standard-bearer of that sect, so the word signifies. When Cyprian was condemned to die for being a Christian, this was inserted in hi sentence, that he was auctor iniqui nominis et signifer - The author and standard-bearer of a wicked cause. Now it was true that Paul was an active leading man in propagating Christianity. But, First, It was utterly false that this was a sect; he did not draw people to a party or private opinion, nor did he make his own opinions their rule. True Christianity establishes that which is of common concern to all mankind, publishes good-will to men, and shows us God in Christ reconciling the world to himself, and therefore cannot be thought to take its rise from such narrow opinions and private interests as sects owe their origin to. True Christianity has a direct tendency to the uniting of the children of men, and the gathering of them together in one; and, as far as it obtains its just power and influence upon the minds of men, will make them meek and quiet, and peaceable and loving, and every way easy, acceptable, and profitable one to another, and therefore is far from being a sect, which is supposed to lead to division and to sow discord. True Christianity aims at no worldly benefit or advantage, and therefore must by no means be called a sect. Those that espouse a sect are governed in it by their secular interest, they aim at wealth and honour; but the professors of Christianity are so far from this that they expose themselves thereby to the loss and ruin of all that is dear to them in this world. Secondly, It is invidiously called the sect of the Nazarenes, by which Christ was represented as of Nazareth, whence no good thing was expected to arise; whereas he was of Bethlehem, where the Messiah was to be born. Yet he was pleased to call himself, Jesus of Nazareth, ch. 22:8. And the scripture has put an honour on the name, Mat 2:23. And therefore, though intended for a reproach, the Christians had not reason to be ashamed of sharing with their Master in it. Thirdly, It was false that Paul was the author of standard-bearer of this sect; for he did not draw people to himself, but to Christ - did not preach himself, but Christ Jesus. [4.] Paul had a veneration for the temple, as it was the place which God had chosen to put his name there, and had lately himself with reverence attended the temple-service; and yet it is here charged upon him that he went about to profane the temple, and that he designedly put contempt upon it, and violated the laws of it, Act 24:6. Their proof of this failed; for that they alleged as matter of act was utterly false, and they knew it, Act 21:29. (2.) That the course of justice against Paul was obstructed by the chief captain. [1.] They pleaded that they took him, and would have judged him according to their law. This was false; they did not go about to judge him according to their law, but, contrary to all law and equity, went about to beat him to death or to pull him to pieces, without hearing what he had to say for himself - went about, under pretence of having him into their court, to throw him into the hands of ruffians that lay in wait to destroy him. Was this judging him according to their law? It is easy for men, when they know what they should have done, to say, this they would have done, when they meant nothing less. [2.] They reflected upon the chief captain as having done them an injury in rescuing Paul out of their hands; whereas he therein not only did him justice, but them the greatest kindness that could be, in preventing the guilt they were bringing upon themselves: The chief captain Lysias came upon us and with great violence (but really no more than was necessary) took him out of our hands, Act 24:7. See how persecutors are enraged at their disappointments, which they ought to e thankful for. When David in a heat of passion was going upon a bloody enterprise, he thanked Abigail for stopping him, and God for sending her to do it, so soon did he correct and recover himself. But these cruel men justify themselves, and reckon him their enemy who kept them (as David there speaks) from shedding blood with their own hands. [3.] They referred the matter to Felix and his judgment, yet seeming uneasy that they were under a necessity of doing so, the chief captain having obliged them to it (Act 24:8): "It was he that forced us to give your excellency this trouble, and ourselves too; for," First, "He commanded his accusers to come to thee, that though mightest hear the charge, when it might as well have been ended in the inferior court." Secondly, "He has left it to thee to examine him, and try what thou canst get out of him, and whether thou canst by his confession come to the knowledge of those things which we lay to his charge." III. The assent of the Jews to this charge which Tertullus exhibited (Act 24:9): They confirmed it, saying that those things were so. 1. Some think this expresses the proof of their charge by witnesses upon oath, that were examined as to the particulars of it, and attested them. And no wonder if, when they had found an orator that would say it, they found witnesses that would swear it, for money. 2. It rather seems to intimate the approbation which the high priest and the elders gave to what Tertullus said. Felix asked them, "Is this your sense, and is it all that you have to say?" And they answered, "Yes it is;" and so they made themselves guilty of all the falsehood that was in his speech. Those that have not the wit and parts to do mischief with that some others have, that cannot make speeches and hold disputes against religion, yet make themselves guilty of the mischiefs others do, by assenting to that which others do, and saying, These things are so, repeating and standing by what is said, to pervert the right ways of the Lord. Many that have not learning enough to plead for Baal yet have wickedness enough to vote for Baal.